雜阿含經

Edited and annotated by: Thích Tuệ Sỹ
SUTRA 1104^[1]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds, at Rājagṛha.

At that time, the Blessed One said to the bhikkhus:

“If anyone is able to undertake and uphold the seven vows^[2], through this cause and condition alone that person will be reborn in the realm of Śakra, Lord of the Devas. In the past, when Śakra, Lord of the Devas, was still a human being, he supported and served his parents and the honored elders of his family; his countenance was harmonious and his speech gentle; he did not speak harshly or divisively, but always spoke truthfully. In a miserly world, although he lived as a householder, he was not stingy; he practiced giving that leads to liberation^[3], diligently gave alms, always delighted in giving, held assemblies for charitable offerings, and gave impartially to all.”

At that time, the Blessed One spoke in verse:

Supporting and serving one’s parents

And the honored elders of one’s family;

Speaking gently and respectfully,

Avoiding harsh and divisive speech;

Subduing the miserly mind,

Always speaking truthful words—

The devas of the Thirty-three,

Seeing one who practices these seven qualities,

All declare:

“In the future, this person will be born in this realm.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1105. MAHĀLI[4]

Thus have I heard:

At one time, the Buddha was staying in the Gabled Hall beside the Monkey Pond in the country of Vaiśālī.

At that time, a Licchavi named Mahāli^[5] approached the Buddha, bowed his head at the Buddha’s feet, withdrew, and sat to one side. He addressed the Buddha:

“Blessed One, have you seen Śakra, Lord of the Devas?”

The Buddha replied:

“I have.”

The Licchavi asked again:

“Has the Blessed One seen a spirit resembling Śakra, Lord of the Devas?”^[6]

The Buddha said to the Licchavi:

when he was still a human being, he delighted in supporting and serving his parents, … up to practicing impartial giving.”

At that time, the Blessed One then spoke in verse:

Supporting and serving one’s parents

And the honored elders of one’s family;

Speaking gently and respectfully,

Abandoning harsh and divisive speech;

Subduing the miserly mind,

Always speaking truthful words—

The devas of the Thirty-three,

Seeing one who practices these seven qualities,

All declare:

“In the future, this person will be born in this realm.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and expressed their gladness, paid homage, and departed.

SUTRA 1106. FOR WHAT CAUSE[7]

Thus have I heard:

At one time, the Buddha was staying in the Gabled Hall beside the Monkey Pond in the country of Vaiśālī.

At that time, a bhikkhu approached the Buddha, bowed his head at the Buddha’s feet, withdrew, and stood to one side. He addressed the Buddha:

“Blessed One, for what cause and condition is Śakra Devānām Indra called Śakra Devānām Indra^[8]?”

The Buddha said to the bhikkhu:

“In the past, when Śakra Devānām Indra was a human being, he gave with ardent devotion^[9], making offerings to śramaṇas, brahmins, the poor and distressed, travelers, and beggars, giving them various kinds of food, drink, money, grain, silk, flowers, incense, ornaments, beds, and lamps. Because he was able to do this, he was called Śakra Devānām Indra^[10].”

The bhikkhu again addressed the Buddha:

“Blessed One, for what cause and condition is Śakra Devānām Indra called Purandara^[11]?”

The Buddha said to the bhikkhu:

“In the past, when Śakra Devānām Indra was a human being, he frequently gave clothing, food, drink, … up to lamps. Because of these causes and conditions, he was called Purandara.”

The bhikkhu again addressed the Buddha:

“For what cause and condition is he called Maghavā^[12]?”

The Buddha said to the bhikkhu:

“When Śakra Devānām Indra was a human being, his name was Maghavā^[13]. Thus Maghavā was the former name of Śakra Devānām Indra.”

The bhikkhu again addressed the Buddha:

“For what cause and condition does he also bear the name Vāsava^[14]?”

The Buddha said to the bhikkhu:

“In the past, when Śakra Devānām Indra was a human being, he always gave and offered vāsava garments^[15]. Because of this cause and condition, Śakra Devānām Indra bears the name Vāsava.”

The bhikkhu again addressed the Buddha:

“Blessed One, for what cause and condition does Śakra Devānām Indra also bear the name Kauśika^[16]?”

The Buddha said to the bhikkhu:

“In the past, when Śakra Devānām Indra was a human being, he belonged to the Kauśika clan^[17]. Because of this cause and condition, Śakra Devānām Indra also bears the name Kauśika.”

The bhikkhu asked the Buddha:

“Blessed One, for what cause and condition is Śakra Devānām Indra called Śacīpati^[18]?”

The Buddha said to the bhikkhu:

“The asura maiden Śacī is the foremost celestial consort of Śakra, Lord of the Devas. Therefore, Lord Śakra is called Śacīpati.”

The bhikkhu again addressed the Buddha:

“Blessed One, for what cause and condition does Śakra Devānām Indra also bear the name Thousand-Eyed One^[19]?”

The Buddha said to the bhikkhu:

“In the past, when Śakra Devānām Indra was a human being, he was intelligent and wise. While sitting in a single place, he could contemplate, examine, and weigh a thousand meanings. Because of this cause and condition, Śakra, Lord of the Devas, is also called the Thousand-Eyed One.”

The bhikkhu again addressed the Buddha:

“For what cause and condition does Śakra Devānām Indra also bear the name Indra^[20]?”

The Buddha said to the bhikkhu:

“Śakra, Lord of the Devas, is the king and sovereign of the Heaven of the Thirty-three. Because of this cause and condition, Śakra, Lord of the Devas, is called Indra.”

The Buddha further said to the bhikkhu:

“Moreover, in the past, when Śakra Devānām Indra was a human being, he undertook and upheld seven vows. Because of this cause and condition, he became Śakra, Lord of the Devas. What are the seven vows? In the past, when Śakra Devānām Indra was a human being, he supported and served his parents … up to practicing giving. These are the seven vows. Because of this cause and condition, he became Śakra, Lord of the Devas.”

At that time, the Blessed One then spoke in verse:

It was stated fully as above.

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1107. YAKṢA[21]

Thus have I heard:

At one time, the Buddha was staying in the Gabled Hall beside the Monkey Pond at Vaiśālī.

At that time, the Blessed One said to the bhikkhus:

“In a past age, an ugly yakṣa spirit^[22] sat upon the vacant seat of Lord Śakra. When the devas of the Thirty-three saw this ugly spirit sitting upon Lord Śakra’s vacant seat, they all became angry. As the devas grew angry, in direct proportion to their anger, the spirit’s appearance gradually became more beautiful. The devas of the Thirty-three then went to Lord Śakra and said to him: ‘Kauśika, you should know that an ugly spirit is sitting upon the vacant seat of the Deva King. When we devas saw the ugly spirit sitting upon the Deva King’s vacant seat, we became exceedingly angry; and in direct proportion to our anger, that spirit became increasingly beautiful.’

“Śakra Devānām Indra said to the devas of the Thirty-three:

“‘That very anger can be used to overcome the spirit.’

“At that time, Lord Śakra personally went to the spirit, adjusted his robes, bared his right shoulder, joined his palms, and announced his name three times, saying:

“‘Worthy one, I am Śakra Devānām Indra.’

“In direct proportion to Śakra Devānām Indra’s respect and humility, that spirit gradually became ugly again and immediately vanished. Lord Śakra then seated himself and spoke in verse:

One should not become angry;

When met with anger, do not answer with anger.

When confronted by evil, do not give rise to evil;

One should destroy arrogance.

Those without anger and without harm

Are called the assembly of noble sages.

When evildoers give rise to wrath,

Remain steadfast like a rocky mountain.

One should restrain one’s anger,

As one controls a runaway chariot.

I call such a person a skilled charioteer,

Not one who merely holds the reins.

The Buddha said to the bhikkhus:

“Sakra, Lord of the Devas, is the sovereign lord of the Heaven of the Thirty-three, yet he praises freedom from anger. Likewise, you who, out of right faith, have gone forth from the household life to train in the path should also praise freedom from anger. You should train in this way.”

When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1108. OBTAINING THE EYE[23]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti.

Then, early in the morning, the Blessed One put on his robe, took his bowl, and entered the city of Sravasti to seek alms. After receiving alms, he returned to the monastery, put away his robe and bowl, washed his feet, took his sitting mat and draped it over his right shoulder, and entered the Andha Grove. He spread out his sitting mat beneath the shade of a tree, sat down, and entered meditative attainment for the day.

At that time, in the Jetavana Monastery, two bhikkhus were engaged in a dispute. One reviled the other, while the other remained silent. The one who had reviled him immediately felt remorse and went to apologize, but the other bhikkhu would not accept his repentance. Because he refused to accept the repentance, the other bhikkhus in the monastery came together to admonish and counsel him, raising their voices in noisy commotion.

Then the Blessed One, with his purified divine ear surpassing the human ear, heard the loud and noisy commotion in the Jetavana Monastery. Having heard it, he emerged from his serene meditation and returned to the monastery. He spread out his sitting mat, sat before the assembly, and said to the bhikkhus:

“This morning, after returning from my alms round, I entered the Andha Grove, sat in meditation, and entered meditative attainment for the day. I heard loud voices, disorder, and commotion in the monastery. Who, after all, was causing it?”

The bhikkhus said to the Buddha:

“In this monastery, two bhikkhus were engaged in a dispute. One reviled the other, while the other remained silent. The bhikkhu who had reviled him then came to repent, but the other would not accept it. Because he would not accept it, many people admonished and counseled him. That is why there were loud voices and noisy commotion.”

The Buddha said to the bhikkhus:

“How can that foolish bhikkhu refuse to accept another’s repentance when he comes to repent? If someone repents and another refuses to accept it, that person is foolish and will suffer distress for a long time, without benefit.”

“Bhikkhus, in times past, the devas of the Heaven of the Thirty-three became embroiled in a dispute. Sakra, Lord of the Devas, instructed them in verse:

Toward others, let the mind be harmless,

And let anger bind it not;

Do not harbor hatred for long,

For one should not abide in anger.

Even if anger should arise again,

Utter no harsh words;

Seek no one upon whom to vent your wrath,

Nor proclaim another’s faults.

Always guard yourself well,

And inwardly examine the meaning with awareness;

Without anger and without harm,

Always associate with the noble sages.

If you associate with evil people,

Who are unyielding as a rocky mountain,

Restrain your own anger,

As one controls a chariot that has broken loose.

I call such a person a skilled charioteer,

Not one who merely holds the reins.”

The Buddha said to the bhikkhus:

“Sakra, Lord of the Devas, is the sovereign lord of the Heaven of the Thirty-three, yet he constantly practices patience and also praises those who practice patience. You bhikkhus, who, out of right faith, have gone forth from the household life to train in the path, should likewise practice patience and praise those who practice patience. You should train in this way.”

When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1109. WINNING THROUGH GOODNESS[24]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti.

Then the Blessed One said to the bhikkhus:

“In times past, the devas and asuras arrayed their forces and prepared to do battle. Sakra, Lord of the Devas, said to the asura Vemacitrin:

“‘We should not kill one another. We should subdue each other solely through reasoned debate.’

“The asura king Vemacitrin said:

“‘Suppose we debate together, but who will serve as witness to determine whether the reasoning is sound or unsound?’

“Sakra, Lord of the Devas, replied:

“‘Within the assembly of devas there are wise and discerning ones who will judge this. Within the assembly of asuras there are likewise discerning ones who will judge it.’

“The asura Vemacitrin said:

“‘Very well.’

“Sakra, Lord of the Devas, said:

“‘You may present your argument first. Afterward, I shall present my argument in response; that will not be difficult.’

“Then the asura king Vemacitrin presented his argument in verse:

If I were to practice patience,

There would be a fault in this:

Foolish people would declare

That I was patient out of fear.

“Sakra, Lord of the Devas, replied in verse:

Suppose a foolish person

Says that patience springs from fear;

Yet if another does not say this,

How is the principle thereby impaired?

One should examine one’s own welfare,

And also examine another’s welfare;

When both oneself and others gain peace,

Patience is supreme.

“The asura Vemacitrin again spoke in verse:

If fools are not restrained,

Then fools will injure others,

Just like a ferocious ox

That charges forth to gore people.

Take up the whip and hold it in check;

Through fear it will submit.

Therefore, keep a firm grip on the whip

And subdue that foolish one.

“Sakra, Lord of the Devas, again spoke in verse:

I constantly observe them

And thus subdue the foolish:

When a fool gives rise to anger,

The wise remain calm.

Without anger and without harm,

Always associate with the noble sages;

The evil of arising anger

Is firm and hard as a rocky mountain.

Restrain your own anger,

As one controls a chariot that has broken loose.

I call such a person a skilled charioteer,

Not one who merely holds the reins.

“At that time, there were wise devas among the assembly of devas, and wise asuras among the assembly of asuras. They considered, weighed, and examined these verses, and thought to themselves: ‘The concluding verses spoken by the asura Vemacitrin invariably incite fighting and contention. It should be known that the asura king Vemacitrin continually teaches others to fight and contend. The concluding verses of Sakra, Lord of the Devas, invariably seek to end fighting and contention. It should be known that Sakra, Lord of the Devas, continually teaches others not to fight or contend. It should therefore be known that Sakra has argued skillfully and won the victory.’”

The Buddha said to the bhikkhus:

“Through right argument, Sakra, Lord of the Devas, was able to subdue the asura. Bhikkhus, Sakra, Lord of the Devas, is the sovereign lord of the Heaven of the Thirty-three, yet he abides in wholesome discourse and praises wholesome discourse. Likewise, you bhikkhus, who, out of right faith, have gone forth from the household life to train in the path, should also abide in wholesome discourse and praise wholesome discourse. You should train in this way.”

When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1110. THE BINDING POST[25]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti.

Then the Blessed One said to the bhikkhus:

“In times past, Sakra, Lord of the Devas, and the asuras arrayed their forces and prepared to do battle. At that time, Sakra, Lord of the Devas, said to the devas of the Heaven of the Thirty-three:

“‘Today the devas and asuras will do battle. If the devas are victorious and the asuras are defeated, capture the asura king Vemacitrin alive, bind him securely at five points, and bring him back to the heavenly palace.’

“The asura Vemacitrin said to the asuras:

“‘Today the devas and asuras will do battle. If the asuras are victorious and the devas are defeated, capture Sakra, Lord of the Devas, alive, bind him securely at five points, and bring him back to the asura palace.’

“While they were fighting, the devas gained the victory and the asuras were defeated. The devas then captured the asura king Vemacitrin, bound him with cords at five points, and brought him back to the heavenly palace. They tied him beside the gate, before Sakra’s Hall of Judgment^[26]. Whenever Sakra entered or left through this gate, the asura Vemacitrin, bound beside it, became angry and reviled him. At that time, Sakra’s attendant saw the asura king’s body bound with five coils and tied beside the gate, and saw that whenever Sakra entered or left, he became angry and reviled him. The attendant then spoke this verse:

Does Sakra now fear him,

Or is his strength insufficient,

That he patiently endures an asura

Reviling him to his face?

Sakra immediately replied:

It is not from fear that I endure,

Nor is my strength insufficient.

What wise person would

Contend with a fool?

The attendant again said:

If one practices only patient endurance,

Matters will surely go awry.

The foolish person will say

That one endures out of fear.

Therefore, he must be sternly disciplined,

Using wisdom to restrain foolishness.

Sakra replied:

I constantly observe him

And restrain that foolish person.

Seeing a fool become angry,

The wise subdue him with tranquility.

To employ force when one has no strength

Is the strength of that foolish person.

Foolishness is far removed from the Dharma

And has no place in the Path.

Suppose one possesses great strength

Yet can endure one who is weak;

Such patience is supreme.

Without strength, how could there be patience?

Though subjected to excessive abuse,

A strong person who can endure—

That is supreme patience.

Without strength, how could one endure?

For oneself and for others,

One skillfully masters fear;

Knowing that the other has become enraged,

One still maintains tranquility.

Thus both purposes are fulfilled,

Benefiting oneself and benefiting others.

One is called a foolish ordinary person

Because one does not see the Dharma.

The fool thinks he has defeated the patient one

And increases his abusive words.

He does not know that one who endures insults

Always gains victory over him.

To endure one who is superior

Is patience born of fear.

To practice patience toward an equal

Is patience that avoids contention.

To practice patience toward an inferior—

That is supreme patience.

The Buddha told the bhikkhus:

“Sakra, Lord of the Devas, is the sovereign king of the Heaven of the Thirty-three, yet he constantly practices patient endurance and praises patient endurance. You bhikkhus, who out of right faith have gone forth, are training in the Path, and are homeless, should likewise practice patient endurance and praise patient endurance. You should train yourselves in this way.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1111. REVERENCE FOR THE BUDDHA[27]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti.

At that time, the Blessed One told the bhikkhus:

“In times past, Sakra, Lord of the Devas, wished to visit a pleasure park and ordered his charioteer to prepare the thousand-horse chariot for the excursion. Obeying the command, the charioteer immediately prepared the thousand-horse chariot and then reported to Sakra:

“‘Venerable Kausika, the chariot has been made ready. May the king know that the time has come.’

“Sakra then descended from the Ever-Victorious Palace^[28], faced east, joined his palms, and paid homage to the Buddha. Seeing this, the charioteer became frightened, the hairs of his body stood on end, and his horsewhip fell to the ground. Sakra saw that the charioteer had become frightened, that the hairs of his body stood on end, and that his horsewhip had fallen to the ground, and he spoke this verse:

What have you seen that frightened you

And made your horsewhip fall to the ground?

The attendant spoke this verse to Sakra:

Seeing you, Sakra, Lord of the Devas,

The husband of Saci,^[29]

I therefore became frightened,

And my horsewhip fell to the ground!

I have always seen Sakra, Lord of the Devas,

Receive homage from the entire great earth—

From kings great and small, devas and humans,

Together with the Four Guardian Kings,^[30]

And the devas of the Thirty-three—

All bowing to you in reverence.

Who, then, could be more exalted,

Worthy of Sakra’s veneration?

Yet now you face the east,

Joining your palms in reverent homage.

At that time, Sakra replied in verse:

It is true that among all

The kings great and small of the world,

Together with the Four Guardian Kings

And the devas of the Thirty-three,

I am the most honored, their lord;

Therefore, they come to pay me homage.

Yet in the world there is

The Perfectly Awakened One, who accords with truth,

The Teacher of all devas;

Therefore, I bow my head in homage.

The charioteer again said:

He must indeed surpass the world,

Since he causes Sakra, Lord of the Devas,

To join his palms in reverence

And bow his head in homage toward the east.

Now I too should pay homage

To the One revered by the king of the devas.

“At that time, Sakra, the husband of Saci, paid homage to the Buddha with these verses, then mounted the thousand-horse chariot and went to tour the park.”

The Buddha told the bhikkhus:

“That Sakra, Lord of the Devas, is the sovereign king of the Heaven of the Thirty-three, yet he reveres the Buddha and also praises reverence for the Buddha. You bhikkhus, who out of right faith have gone forth, are training in the Path, and are homeless, should likewise revere the Buddha and should praise reverence for the Buddha. You should train yourselves in this way.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1112. REVERENCE FOR THE DHARMA[31]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti.

The account was given fully as above, with only this difference:

At that time, Sakra, Lord of the Devas, descended from the Ever-Victorious Palace, faced east, joined his palms, and reverently paid homage to the honored Dharma… up to: After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

Thus have I heard:^[32]

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti.

The account was given fully as above, with only this difference:

At that time, Sakra, Lord of the Devas, spoke this verse in reply to the charioteer:

I am indeed king of the earthly realm;

The kings great and small of the world,

The Four Guardian Kings,

And the devas of the Thirty-three—

All these

Honor and revere me.

Yet there are those of pure precepts

Who constantly enter meditative attainment,

Who, out of right faith, have gone forth

And consummated the holy life.

Therefore, I honor them

And reverently bow in homage.

They have also subdued greed and anger

And transcended the realm of delusion.

They train without negligence;

Therefore, they should be revered and honored.

Greed, anger, and delusion

They have entirely extinguished, without attachment.

Their taints are ended; they are arhats;

They too should be reverently honored.

If householders

Uphold pure precepts

And observe the uposatha in accordance with the Dharma,^[33]

They too should be reverently honored.

The charioteer said to Sakra:

These people must surpass the world,

Since the heavenly king reveres them.

I too should do likewise

And follow the heavenly king in paying homage.

“O bhikkhus, that Sakra, Lord of the Devas and husband of Saci, paid homage to the Dharma and the Sangha, and he also praised those who pay homage to the Dharma and the Sangha. You, who out of right faith have gone forth, are training in the Path, and are homeless, should likewise pay homage to the Dharma and the Sangha and praise those who pay homage to the Dharma and the Sangha.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1113. REVERENCE FOR THE SANGHA[34]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the land of Sravasti.

At that time, the Blessed One told the bhikkhus:

“In times past, Sakra, Lord of the Devas, wished to visit a pleasure park and ordered his charioteer to prepare the thousand-horse chariot for the excursion. Obeying the command, the charioteer immediately prepared the thousand-horse chariot and then reported to Sakra:

“‘Venerable Kausika, the chariot has been made ready. May the king know that the time has come.’

“Sakra then descended from the Ever-Victorious Palace^[35], faced east, joined his palms, and paid homage. Seeing this, the charioteer became frightened, the hairs of his body stood on end, and his horsewhip fell to the ground. Sakra saw that the charioteer had become frightened, that the hairs of his body stood on end, and that his horsewhip had fallen to the ground, and he spoke this verse:

In every direction there are only humans,

Born from wombs and impure;

Their spirits dwell within foul corpses,

And hunger and thirst constantly consume them.

Why then does Kausika

Honor those who are homeless?

Please explain this meaning to me;

I thirst to hear it.

At that time, Sakra, Lord of the Devas, replied in verse:

I sincerely pay reverent homage

To those who have gone forth into homelessness.

Free and at ease, they wander everywhere,

Unconcerned with where they go or stay.

Towns, cities, and kingdoms

Cannot burden their minds.

They accumulate no private possessions;

They journey on without a fixed abode.

They travel without seeking anything,

Delighting only in the unconditioned.

When there is something to say, they speak;

When there is nothing to say, they remain tranquil.

The devas and asuras

Contend against one another;

Humans vie with one another,

Opposing one another in the same way.

Only the renunciant,

Does not contend among those who contend;

Toward all living beings,

He lays aside every blade and club.

Regarding wealth, he is free from wealth and sensual beauty,

Neither intoxicated nor infatuated,

And far removed from every evil;

Therefore, I pay homage to him.

Then the charioteer again spoke in verse:

Those whom the King of the Devas reveres,

Must surely be supreme in the world.

Therefore, from this day onward, I

Shall pay homage to renunciants.

After this was said, Shakra, Lord of the Devas, paid homage to the Sangha in all directions, then mounted his chariot and went sightseeing through the groves and gardens.

The Buddha told the bhikkhus:

“That Shakra, Lord of the Devas, is the sovereign king of the Heaven of the Thirty-three, yet he always reveres the Sangha and always praises the merit of revering the Sangha. You bhikkhus, who out of right faith have gone forth from the household life to train in the Way, should likewise revere the Sangha and praise the merit of revering the Sangha.”

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and practiced accordingly.

SUTRA 1114. SUPIRYA[36]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Shravasti.

At that time, the Blessed One told the bhikkhus:

“In the past, the king of the asuras mobilized the four divisions of his army—elephant troops, cavalry, chariots, and infantry—intending to wage war against the devas of the Heaven of the Thirty-three. At that time, Shakra, Lord of the Devas, heard that the king of the asuras had mobilized the four divisions of his army—elephant troops, cavalry, chariots, and infantry—and intended to come and wage war. Having heard this, he immediately told the deva-prince Supirya^[37]:

“‘My dear fellow^[38], do you know that the asuras have brought forth the four divisions of their army—elephant troops, cavalry, chariots, and infantry—and intend to wage war against the Heaven of the Thirty-three? Go and command the devas of the Heaven of the Thirty-three to bring forth their four divisions—elephant troops, cavalry, chariots, and infantry—and fight those asuras.’

“The deva-prince Supirya obeyed Shakra’s command and returned to the celestial palace, but he was indolent and lax and made no effort to prepare. The asura army had already reached the road. When Shakra heard this, he again told the deva-prince Supirya:

“‘My dear fellow, the asura army has already taken to the road. Quickly command the four divisions of the army to set forth and fight the asuras.’

“The deva-prince Supirya obeyed Shakra’s command and returned to the celestial palace, but remained indolent and lax. The king of the asuras then brought his army close at hand. When Shakra, Lord of the Devas, heard that the asura army had already drawn near, he again told the deva-prince Supirya:

“‘Do you know that the asura army has already drawn near? Quickly command the devas to mobilize the four divisions of the army.’

“Then the deva-prince Supirya spoke in verse:

If there is a place where nothing is undertaken,^[39]

Where the unconditioned brings peace and joy;

One who obtains such a place,

Neither acts nor worries.^[40]

Please grant me such a place,

So that I may dwell secure.

“At that time, Shakra replied in verse:

If there is a place where nothing is undertaken,

Where the unconditioned brings peace and joy;

If one obtains such a place,

One neither acts nor worries.

If you obtain such a place,

Then take me there.

“The deva-prince Supirya again spoke in verse:

If there is a place without endeavor,^[41]

Where nothing is undertaken, yet there is peace and joy;

If anyone obtains such a place,

He neither acts nor worries.

Please grant me such a place,

So that I may dwell secure.

“At that time, Shakra again spoke in verse:

If there is a place without endeavor,

Where nothing is undertaken and there is no joy;

If anyone obtains such a place,

He neither acts nor worries.

If you obtain such a place,

Then take me there.

“The deva-prince Supirya again spoke in verse:

If there is a place without heedlessness,

Where nothing is undertaken, yet there is peace and joy;

If anyone obtains such a place,

He neither acts nor worries.

You should grant me such a place,

So that I may dwell secure.

“At that time, Shakra again spoke in verse:

If there is a place without heedlessness,

Where nothing is undertaken, yet there is peace and joy;

If anyone obtains such a place,

He neither acts nor worries.

If you obtain such a place,

Then take me there.

“Supirya again spoke in verse:

Indolent and unenthusiastic,

Not knowing what should be done or has been done;

Yet with all sensual pleasures fulfilled—

You should grant me such a place.

“At that time, Shakra again spoke in verse:

Indolent and unenthusiastic,

Yet attaining ultimate peace and joy;

If you obtain such a place,

Then take me there.

“The deva-prince Supirya again spoke in verse:

With nothing to do, yet dwelling in peace and joy,

Neither acting nor worrying;

If you grant me such a place,

I shall dwell in peace and joy.

“At that time, Shakra again spoke in verse:

If you see or hear of

Living beings doing nothing;

If you obtain such a place,

Then take me there.

If you are afraid of undertaking deeds,

And do not contemplate the conditioned,

Quickly eliminate everything completely—

That is the direct path to nirvana.^[42]

“Then the deva-prince Supirya prepared the four divisions of the army—elephant troops, cavalry, chariots, and infantry—to fight the asuras, and completely destroyed the asura army. Victorious, the devas returned to their celestial palace.”

The Buddha told the bhikkhus:

“Shakra, Lord of the Devas, mobilized the four divisions of the army to fight the asuras and, through diligent effort, won the battle. Bhikkhus, Shakra, Lord of the Devas, is the sovereign king of the Heaven of the Thirty-three, yet he always relies upon diligent endeavor and always praises the virtue of diligence. You bhikkhus, who out of right faith have gone forth from the household life to train in the Way, should likewise be diligent and energetic and praise diligent effort.”

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and practiced accordingly.

SUTRA 1115. THE SEERS[43]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Shravasti.

At that time, the Blessed One told the bhikkhus:

“In the past, beside a certain village, a group of seers were staying on open ground. At that time, the devas and asuras had arrayed their forces for battle not far from the village. Then Vemacitrin, king of the asuras, removed his five kinds of adornments,^[44] taking off his celestial crown, putting aside his parasol, laying down his sword, casting away his jeweled fan, and removing his footwear, and went to the dwelling place of those seers. Entering the gate, he looked all around but paid no regard to the seers and did not greet them. After looking around, he went back out.

“At that time, one seer saw from afar Vemacitrin, king of the asuras, remove his five kinds of adornments, enter the garden, look around, and then depart. Seeing this, he said to the other seers: ‘What kind of person is this, whose complexion is not serene, whose form does not resemble that of a human being, whose bearing is not in accordance with the Dharma, and who resembles a rustic rather than the son of an elder? After removing his five kinds of adornments and entering the garden gate, he looked around arrogantly without paying any regard to the seers or greeting them.’

“One seer replied:

“‘That was Vemacitrin, king of the asuras. He removed his five kinds of adornments, entered to look around, and then departed.’

“That seer said:

“‘This is no worthy man. He is not good, not wholesome, not noble or holy, and does not accord with the Dharma. After removing his five kinds of adornments, he entered the garden gate, looked around, and then returned without paying any regard to the seers or greeting them. From this it may be known that the hosts of devas will prosper, while the asuras will decline.’

“Meanwhile, Shakra, Lord of the Devas, removed his five kinds of adornments, entered the dwelling place of the seers, exchanged greetings with them, and inquired after their well-being before departing. Another seer saw Shakra, Lord of the Devas, remove his five kinds of adornments, enter the garden gate, and greet everyone. Seeing this, he asked the other seers: ‘What kind of person is this, whose complexion is serene, whose appearance is pleasing, whose bearing is dignified, who is no rustic but resembles the son of an elder? After removing his five kinds of adornments in the grove, he entered the garden gate, greeted everyone, and only then departed?’

“One seer replied: ‘This is Shakra, Lord of the Devas. He removed his five kinds of adornments, entered the garden gate, greeted everyone, and then departed.’

That seer said: ‘This is a worthy one—virtuous, good, truthful, dignified in deportment, and observant of proper conduct. Having removed his five ornaments, he entered through the garden gate and inquired after everyone; only then did he depart. Therefore, it should be known that the hosts of devas will increase and the hosts of asuras will diminish.’

At that time, when Vemacitrin, king of the asuras, heard that seer praising the devas, he flew into a great rage. Then a seer dwelling in the sky heard that the asura king Vemacitrin had flown into a great rage. He immediately went to the asura king Vemacitrin and spoke this verse:

The seers have come here,

To request the gift of fearlessness^[45].

If you grant us fearlessness,

You bestow kindness upon the sages.

The asura Vemacitrin replied in verse:

To you seers,

I shall grant no gift of fearlessness.

For you oppose the asuras,

And draw near to Sakra.

Instead of granting fearlessness,

I shall give you fear.

The seer again spoke in verse:

According to the seed one plants,

So will its corresponding fruit arise.

We requested fearlessness,

But you have given only terror.

You yourself will be greatly afraid,

Because you have planted the seed of fear.

“After the seers had pronounced this imprecation before the asura king Vemacitrin, they rose into the sky and departed. That very night, the asura king Vemacitrin became fearful at heart and awoke three times. In his sleep he heard a dreadful voice saying: ‘Sakra, Lord of the Devas, will raise the four divisions of his army and wage war against the asuras.’ After awakening, he felt horrified, frightened, and anxious, certain that he would be defeated in battle. He therefore had no choice but to withdraw and flee back to the asura palace.

When the enemy had withdrawn and victory had been won, Sakra, Lord of the Devas, went to the dwelling place of the seers in the secluded forest. He bowed at the feet of the seers, withdrew to a place before them on all four sides, and sat facing east. At that time, an east wind arose, and one of the seers spoke this verse:

These hermits gathered here,

Have long since gone forth from home;

Their armpits exude impure sweat.

Do not sit downwind before us;

O Thousand-Eyed One, move elsewhere.

The odor here is hard to bear.

Sakra, Lord of the Devas, replied in verse:

With many kinds of fragrant flowers,

A garland is woven together.

Yet the fragrance I now perceive

Is sweeter still than that perfume.

Though I smell but little of this scent,

I have never felt disgust or aversion.

The Buddha said to the bhiksus:

“Sakra, Lord of the Devas, is the sovereign king of the Heaven of the Thirty-Three, yet he reveres those who have gone forth, frequently praises those who have gone forth, and frequently praises the virtue of reverence. You bhiksus, who through right faith have gone forth from home into homelessness to train in the Way, should always revere those who practice the holy life and should also praise the virtue of reverence.”

When the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1116. EXTINGUISHING ANGER[46]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti.

Then, early in the morning, Sakra, Lord of the Devas, went to the Buddha and bowed his head at the Buddha’s feet. Through Sakra’s spiritual power, light radiated from his body and illuminated the entire monastery in the Jeta Grove. Sakra, Lord of the Devas, then asked the Buddha in verse:

By slaying what

Does one sleep in peace?

By slaying what

Does one become free from fear?

The slaying of what

Is praised by Gautama?

The Blessed One then replied in verse:

By slaying vicious anger,

One sleeps in peace;

By slaying vicious anger,

The mind becomes free from fear.

Anger is a venomous serpent,

A hidden seed of suffering.

I have extinguished it,

And therefore am free from fear.

Because the seed of suffering is destroyed,

One is praised by the noble sages.

After Sakra, Lord of the Devas, heard what the Buddha had taught, he rejoiced and expressed his delight, bowed his head in homage, and withdrew.

SUTRA 1117. THE EIGHTH DAY[47]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti.

The Blessed One then said to the bhiksus:

“On the eighth day of every month^[48], the Four Great Heavenly Kings command their chief ministers to go and inspect the human realm, observing who makes offerings to their parents, sramanas, and brahmins; who honors their elders; who performs meritorious deeds; who, seeing the evil of this life, fears wrongdoing in the life to come; who gives alms and cultivates merit; and who, on the eighth, fourteenth, and fifteenth days of every month and during the month of miraculous transformations^[49], undertakes the precepts and observes the uposatha.

“On the fourteenth day^[50], they send their crown princes down to observe the human realm, seeing who supports their parents… up to who undertakes the precepts and observes the uposatha.

“On the fifteenth day^[51], the Four Great Heavenly Kings personally descend into the world to inspect sentient beings, seeing who supports their parents… up to who undertakes the precepts and observes the uposatha.

“Bhiksus, if at that time there are not many people in the world who support their parents… up to who undertake the precepts and observe the uposatha, the Four Great Heavenly Kings go to the Dharma Assembly Hall^[52] in the Heaven of the Thirty-Three and report to Sakra, Lord of the Devas:

“‘Heavenly King, you should know that today there are not many people in the world who support their parents… up to who undertake the precepts and observe the uposatha.’

“When the hosts of devas in the Heaven of the Thirty-Three hear this, they become unhappy and say to one another:

“‘The people of the world today are not worthy, virtuous, or good; they are of no account and do not practice truthfully. They do not support their parents… up to undertaking the precepts and observing the uposatha. Because of these transgressions, the hosts of devas diminish while the hosts of asuras increase day by day.’

“Bhiksus, if at that time there are many people in the world who support their parents… up to who undertake the precepts and observe the uposatha, the Four Heavenly Kings go to the Dharma Assembly Hall in the Heaven of the Thirty-Three and report to Sakra, Lord of the Devas:

“‘Heavenly King, you should know that today there are many people in the world who support their parents… up to who undertake the precepts and observe the uposatha.’

“Then the devas in the Heaven of the Thirty-Three are all delighted and say to one another:

“‘Today, the people throughout the worlds are worthy, virtuous, truthful, and in accordance with the Dharma. Many support their parents… up to undertaking the precepts and observing the uposatha. Through this merit, the hosts of asuras diminish and the hosts of devas increase.’

“At that time, Sakra, Lord of the Devas, knowing that all the hosts of devas were delighted, spoke this verse:

Those who, on the eighth day,

The fourteenth and the fifteenth,

And during the month of miraculous transformations,

Observe the eight-branched fast,

Practice just as I once practiced;

They too practice in that way.

The Blessed One then told the bhiksus what Sakra, Lord of the Devas, had spoken in verse:

Those who, on the eighth day,

The fourteenth and the fifteenth,

And during the month of miraculous transformations,

Observe the eight precepts of the fast,

Practice just as I once practiced;

They too practice in that way.

“These words are not well spoken. Why is that? Because Sakra, Lord of the Devas, still possesses greed, anger, and delusion, and therefore has not escaped birth, aging, illness, death, sorrow, lamentation, suffering, and distress. But if an arhat bhiksu whose defilements have been exhausted, who has done what had to be done, laid down the burdens, severed the fetters of existence, and whose mind is well liberated were to speak this verse:

Those who, on the eighth day,

The fourteenth and the fifteenth,

And during the month of miraculous transformations,

Observe the eight precepts of the fast,

Practice just as I once practiced;

They too practice in that way.

“Then such words would indeed be well spoken. Why is that? Because an arhat bhiksu has abandoned greed, anger, and delusion and has escaped birth, aging, illness, death, sorrow, lamentation, suffering, and distress. Therefore, this verse would be well spoken.”

When the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1118. ILLNESS[53]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti.

The Blessed One then said to the bhiksus:

“In times past, the asura king Vemacitrin became gravely ill. He went to Śakra Devānām Indra and said to him: ‘Kauśika, you should know that I am now gravely ill. Please treat me so that I may recover and be at ease.’

Śakra Devānām Indra said to the asura king Vemacitrin: ‘Hand over your art of illusion^[54] to me, and I shall treat your illness so that you may recover and be at ease.’

Vemacitrin said to Śakra: ‘I shall return and ask the assembly of asuras. If they consent, I shall hand over the asuras’ art of illusion to Śakra.’

Thereupon Vemacitrin returned to the assembly of asuras and said to them: ‘All of you should know that I am now gravely ill. I went to Śakra Devānām Indra and asked him to treat my illness. Śakra said to me: “Hand over the asuras’ art of illusion to me, and I shall treat your illness so that you may recover and be at ease.” I shall now go and explain the asuras’ art of illusion to Śakra.’

At that time, a deceitful asura said to Vemacitrin: “That Śakra, Lord of the Devas, is upright, trustworthy, and without falsehood. Merely tell him: ‘Divine King, whoever learns the asuras’ art of illusion will fall into hell and undergo punishment for immeasurable hundreds of thousands of years.’ That Śakra, Lord of the Devas, will certainly desist and no longer wish to learn it. He will then tell you to go and will cause your illness to abate so that you recover and are at ease.”

Then the asura king Vemacitrin again went to Śakra and addressed him in verse:

Divine King endowed with the Divine Eye,

The asuras’ art of illusion

Is entirely a false and deceitful Dharma

That causes people to fall into hell,

For immeasurable hundreds of thousands of years,

Undergoing suffering without respite.

Śakra, Lord of the Devas, then said to Vemacitrin: ‘Enough, enough! Such an art of illusion is not a Dharma I require. You may return; I shall cause your bodily illness to be cured so that you recover, are at ease, and enjoy good health.’”

The Buddha told the bhikshus:

“Śakra Devānām Indra is the sovereign king of the Heaven of the Thirty-three. He is always truthful, neither false nor deceitful, virtuous, and upright. You bhikshus, who out of right faith have gone forth from the household life to study the Way in homelessness, should likewise be neither false nor deceitful, but virtuous and upright. You should train in this way.”

When the Buddha had spoken this sutra, the bhikshus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 1119. BALI[55]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍada’s Park in the Jeta Grove, in the country of Śrāvastī.

At that time, the Blessed One told the bhikshus:

“One morning, Śakra, Lord of the Devas, together with the asura king Bali, son of Virocana,^[56] who was exceedingly handsome, came to the Buddha. Both bowed at the Buddha’s feet and withdrew to sit at one side. The radiance emanating from the bodies of Śakra, Lord of the Devas, and the asura king Bali, son of Virocana, then illuminated the whole of Anāthapiṇḍada’s Park.”

At that time, the asura king Bali, son of Virocana, addressed the Buddha in verse:

People must be diligent

To fulfill what benefits them.

Once that benefit has been fulfilled,

What need is there for diligence?^[57]

Śakra, Lord of the Devas, then also spoke in verse:

If people must be diligent

To fulfill what benefits them,

Once that benefit has been fulfilled,

Nothing surpasses cultivating patience.

After speaking these verses, they both addressed the Buddha:

“Blessed One, which verse was well spoken?”

The Blessed One said:

“What each of you has said was well spoken. Both verses are good, but now listen as I speak:

All kinds of sentient beings

Each seek their own benefit.

Every one of those beings

Desires what it needs.

The harmonies of the world,

Together with the highest meaning,^[58]

One should know that worldly harmony|

Is originally an impermanent Dharma.

If people must be diligent

To fulfill what benefits them,

Once that benefit has been fulfilled,

Nothing surpasses cultivating patience.

After Śakra, Lord of the Devas, and the asura king Bali heard what the Buddha taught, they rejoiced and expressed their glad approval, then bowed and departed.

The Blessed One then told the bhikshus:

“Śakra Devānām Indra is the sovereign king of the Heaven of the Thirty-three. He practices patience and praises patience. You bhikshus, who out of right faith have gone forth from the household life to study the Way in homelessness, should likewise practice patience and praise patience.”

When the Buddha had spoken this sutra, the bhikshus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 1120. THE OATH[59]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍada’s Park in the Jeta Grove, in the country of Śrāvastī.

At that time, the Blessed One told the bhikshus:

“In times past, a certain Śakra, Lord of the Devas, addressed the Buddha, saying: ‘Blessed One, today I undertake this precept: for as long as the Buddha-Dharma remains in the world and throughout my lifetime, if anyone should provoke or afflict me, I shall not provoke or afflict that person in return.’

“At that time, the asura king Vemacitrin heard that Śakra, Lord of the Devas, had undertaken this precept: ‘For as long as the Buddha-Dharma remains in the world and throughout my lifetime, if anyone should provoke or afflict me, I shall not provoke or afflict that person in return.’ Hearing this, he took up a sharp sword and approached along the road. Śakra, Lord of the Devas, saw from afar the asura king Vemacitrin approaching along the road with a sharp sword in hand and called to him from a distance: ‘Asura, stop!

You have been bound. You may not move.’ The asura king Vemacitrin immediately became unable to move. He then said to Śakra: ‘Did you not just undertake this precept: “For as long as the Buddha-Dharma remains in the world and throughout my lifetime, if anyone should provoke or afflict me, I shall not provoke or afflict that person in return”?’

“Śakra, Lord of the Devas, replied: ‘I did indeed undertake that precept. But you yourself must remain where you are and submit to being bound.’

“The asura said: ‘Release me now.’

“Śakra, Lord of the Devas, replied: ‘If you solemnly promise not to cause disorder, I shall release you.’

“The asura said: ‘Release me, and I shall act in accordance with the Dharma.’

“Śakra replied: ‘First act in accordance with the Dharma, and afterward I shall release you.’

“The asura king Vemacitrin then spoke in verse:

Wherever the lustful fall,

Wherever the wrathful fall,

Wherever those who speak falsely fall,

Wherever those who transgress against the noble ones fall—

If I cause affliction and disorder,

May I fall into that place.

“Śakra Devānām Indra then said: ‘I release you; go as you please and be at ease.’

“After Śakra, Lord of the Devas, had compelled the asura king to make this oath, he went to the Buddha, bowed at the Buddha’s feet, withdrew to sit at one side, and addressed the Buddha:

“‘Blessed One, in the presence of the Buddha, I undertook this precept: “For as long as the Buddha-Dharma remains in the world and throughout my lifetime, if anyone should provoke or afflict me, I shall not provoke or afflict that person in return.” The asura king Vemacitrin heard that I had undertaken this precept and approached along the road with a sharp sword in hand. I saw him from afar and said: “Asura, stop! Stop!

You have been bound. You may not move.” That asura said: “Did you not undertake a precept?” I immediately replied: “I did indeed undertake a precept. But now that you have stopped, you are bound and may not move.” The asura king begged to be released, and I told him: “If you swear an oath not to cause disorder, you will be released.” The asura said: “Release me, and I promise to swear the oath.” I then said: “First speak the words of the oath, and afterward I shall release you.” The asura then spoke this oath in verse:

Wherever the lustful fall,

Wherever the wrathful fall,

Wherever those who speak falsely fall,

Wherever those who transgress against the noble ones fall—

If I cause affliction and disorder,

May I fall into that place.

“‘Thus, Blessed One, I wished to make the asura king speak an oath. Was this in accordance with the Dharma? Will that asura cause disorder again?’

“The Buddha told Śakra, Lord of the Devas:

“Excellent! Excellent! It is in accordance with the Dharma, and not contrary to it, that you wish the asuras to make such an oath; then the asuras will no longer dare to cause disturbances.”

“After hearing what the Buddha had taught, Śakra, Lord of the Devas, rejoiced and delighted in it, paid homage, and departed.”

The Blessed One told the bhikkhus:

“Śakra, Lord of the Devas, is the sovereign king of the Heaven of the Thirty-three. Free from disturbance himself, he also constantly praises the Dharma of non-disturbance. You bhikkhus, having gone forth in right faith to study the Way, homeless, should likewise cause no disturbance and should also praise the Dharma of non-disturbance in this way.”

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

Notes:

^[1]. Taishō, vol. 40. Vietnamese Translation, vol. 34, “Recitation vii.3. Saṃyutta on Sakka,” two sections. Yinshun, “Recitation viii. The Eight Assemblies. 19. Saṃyutta on Sakka,” twenty-two discourses: 1207–1228; Taishō 1104–1225. Foguang, vol. 40. Vietnamese Translation, section 1. Pāli, S.11.11. Vatapada. Alternative translation, №100⁽³³⁾.

^[2]. Seven observances 七種受. Pāli: satta vatapadāni, seven precepts.

^[3]. Liberating generosity 解脫施. Pāli: muttacāga, giving generously and unstintingly.

^[4]. Pāli, S.11.13. Mahāli. Alternative translation, №100⁽³⁴⁾.

^[5]. The Licchavi named Mahāli 離車名摩訶利. Pāli: Mahāli Licchavī.

^[6]. Pāli: so hi nūna… Sakkapatirūpako bhavissati, it is surely not Sakka himself, but merely one who has Sakka’s appearance.

^[7]. Pāli, S.11.12. Sakkanāma. Alternative translation, №100⁽³⁵⁾.

^[8]. Śakra Devānām Indra 釋提桓因. Pāli: Sakko Devānaṃ Indo.

^[9]. Earnest giving 頓施. Compare Pāli: sakkaccaṃ dānaṃ adāsi, he gave respectfully and earnestly.

^[10]. The Pāli definition: sakkaccaṃ dāna adāsi tasmā sakko ti vuccati, because he gave respectfully (sakkaccaṃ), he is called Sakka (Śakra).

^[11]. Purindada 富蘭陀羅. Pāli: Purindado. The Pāli definition: pure dānam adāsi tasmā purindado ti vuccati, because he gave alms in the city (pura), he is called Purindado.

^[12]. Maghavā 摩伽婆. Pāli: Maghavā.

^[13]. Pāli: pubbe manussabhūto samāno magho nāma māṇavo ahosi, formerly, when he was a human being, he was a youth named Magha.

^[14]. Vāsava 婆娑婆. Pāli: Vāsava. The Pāli definition: pubbe… āvasatham adāsi tasmā Vāsavo ti vuccati, formerly, because he gave dwellings (āvasatha), he is called Vāsava.

^[15]. Pāshenhe 婆詵和. The Korean edition has: si 私. Pāli: āvasatha (dwelling); the Chinese version understands it as vasanakā (clothing).

^[16]. Kauśika 憍尸迦. Pāli: Kosiya (Kosika).

^[17]. Pāli: Kosiya.

^[18]. Śacīpati 舍脂缽低. Pāli: Sujampati, “husband of Sujā.”

^[19]. Thousand-Eyed 千眼. Pāli: Sahassakkha, or Sahassaneta.

^[20]. Indra 因提利. A transcription of Skt. Indra (= Pāli: Inda).

^[21]. Pāli, S.11.22. Dubbaṇṇiya. Alternative translation, №100⁽³⁶⁾.

^[22]. Yakṣa 夜叉. Pāli: Yakkha.

^[23]. Pāli, S.11.24. Akodha. Alternative translation, №100⁽³⁷⁾.

^[24]. Pāli, S.11.5. Subhāsita-jaya. Alternative translation, №100⁽³⁸⁾.

^[25]. Pāli, S.11.4. Vepacitti. Alternative translations, №100⁽³⁹⁾; №125(34.8).

^[26]. Hall for Adjudicating the Dharma 斷法殿. Pāli: Sudhammasabhā (Hall of the Good Dharma).

^[27]. Pāli, S.11.19. Satthāravandana. Alternative translation, №100⁽⁴⁰⁾.

^[28]. Palace of Everlasting Victory 常勝殿. Pāli: Vejayantapāsādo, the Palace of Victory.

^[29]. Husband of Śacī 舍脂之夫; another name for Śakra. Pāli: Sujampati.

^[30]. Lords Who Protect the World 護世主; referring to the Four Great Heavenly Kings.

^[31]. No equivalent content is found in the Pāli. Cf. S.11.18. Gahaṭṭhavandana. Alternative translation, №100⁽⁴¹⁾.

^[32]. This is a separate discourse, but the Taishō edition does not assign it a number. Yinshun treats it as a separate discourse. The Vietnamese Translation also treats it as a separate discourse and gives it the title “Reverence for the Dharma.” The content of this discourse concerns reverence for the Dharma, as introduced in discourse №1112. It was probably not present originally. Later, someone found this content elsewhere and added it to complete the praise of the Three Jewels.

^[33]. Pāli: (…) dhammena dāraṃ posenti, (the upāsakas) support their wives in accordance with the Dharma. The Chinese version understands posenti (support or nourish) as (u)posatha (the poṣadha observance).

^[34]. Pāli, S.11.20. Sakka-namassana. Alternative translation, №100⁽⁴²⁾.

^[35]. See note 28, discourse 1111.

^[36]. Vietnamese Translation, section 2. Pāli, S.11.1.1. Suvīra. Alternative translation, №100⁽⁴³⁾.

^[37]. The deva son Suvīra 宿毘梨天子. Pāli: Suvīra-devaputta.

^[38]. Chinese: venerable father 阿公. Pāli: tāta suvīra, a form of address for an older person, regarding him as a father. It may also be used for a younger person: Dear child!

^[39]. A state of non-arising to action 不起處. Pāli: anuṭṭhahaṃ; indolent, lacking energy (from the verb uṭṭhahati = uṭṭhāti: to rise, become inspired, or be energetic).

^[40]. Pāli: anuṭṭhahaṃ, avāyāmaṃ, sukhaṃ yātrādhigacchati, speaking of a place where one need not be energetic or make an effort, yet lives happily.

^[41]. Chinese: without expedient means 無方便. Pāli: avāyāmaṃ, without effort.

^[42]. Pāli: sace atthi akammena, koci kvaci na jīvati; nibbānassa hi so maggo, suvīra tattha gacchāhi, if through doing nothing anyone anywhere could live, that would indeed be the path to nirvana; Suvīra, go there.

^[43]. Pāli, S.11.9. Araññāyatana-isi; S.11.10. Samudaka. Alternative translation, №100⁽⁴⁴⁾.

^[44]. The Pāli version says that they entered still wearing their shoes and carrying their swords…. The Chinese version may be mistaken.

^[45]. The gift of fearlessness 施無畏. Pāli: abhayadakkhiṇa; these seers went to the asuras to ask for their own safety.

^[46]. Pāli, S.11.21. Chetvā. Alternative translation, №100⁽⁴⁵⁾.

^[47]. Pāli, A.3.37. Rājā. Alternative translation, №100⁽⁴⁶⁾.

^[48]. This refers to the fifteenth day of the month according to the ancient Indian calendar. Under a thirty-day reckoning, it includes the eighth and twenty-third days. Pāli: aṭṭhamiyaṃ pakkhassa, the eighth day of each half-month.

^[49]. Months of Spiritual Transformation 神變月 (Pāli: iddhimasā?); in the first, fifth, and ninth months, the Four Heavenly Kings manifest spiritual powers and travel about observing the human realm. The Pāli version does not mention these months.

^[50]. Pāli: cātuddasiṃ pakkhassa, the fourteenth day of each half-month, namely the fourteenth and twenty-ninth days, or the twenty-eighth in a short month.

^[51]. Pāli: uposathe pannarase, on the observance day, the fifteenth day, namely the fifteenth and thirtieth days, or the twenty-ninth in a short month.

^[52]. Dharma Assembly Lecture Hall 集法講堂; also called the Hall of the Good Dharma or the Hall of the True Dharma. Pāli: Sudhamma-sabhā.

^[53]. Pāli, S.11.23. Māyā. Alternative translation, №100⁽⁴⁷⁾.

^[54]. Pāli: Sambarimāyā, the magical illusion of Sambara (another name for Vepacitta, king of the asuras).

^[55]. Pāli, S.11.8. Verocana-asurinda. Alternative translation, №100⁽⁵⁰⁾.

^[56]. Bali, son of Virocana, king of the asuras 鞞盧闍那子婆稚阿修羅王. The Pāli version gives only the name Verocana Asurinda. Cf. D.ii.259: satañca Baliputtānaṃ sabbe Verocanāmakā, the one hundred sons of Bali were all named Vero (= Verocana). The Chinese name Pāzhi is connected with the transcription of Bali.

^[57]. Pāli: nipphannasobhano attho, a purpose shines forth when it has been accomplished.

^[58]. Pāli: saṃyogaparamā tveva sambhogā, prepared foods (Chinese: blended together) are supremely excellent (Chinese: the ultimate meaning).

^[59]. Pāli, S.11.7. Nadubbiya. Alternative translation, №100⁽⁴⁸⁾.